This chapter begins the second portion of Kuntreis Heichaltzu. In the first portion, the Rebbe Rashab focused primarily on the negative qualities associated with yeshus that lead to baseless hatred. In this portion, the Rebbe focuses on G‑d’s oneness. He begins the discussion of this subject by explaining the contrast between G‑d’s names Havayah and Elokim.
וּלְהָבִין בֵּאוּר הַדְּבָרִים הַנִּזְכָּרִים לְעֵיל
In order to better understand the above concept —
אֵיךְ שֶׁקְּלִפַּת מִדְיָן הוּא הַהֵפֶךְ וְהַמְנַגֵּד לְשֵׁם ה',
how the kelipah of Midian is the antithesis and opponent of G‑d’s name Havayah —
צָרִיךְ לְהָבִין תְּחִלָּה עִנְיַן הָאַחְדּוּת דְּשֵׁם הוי'.
one must first understand the concept of unity inherent in that Divine name.
דְּהִנֵּה יָדוּעַ הַהֶפְרֵשׁ בֵּין שֵׁם הוי' לְשֵׁם אֱלֹקִים.
The difference between the name Havayah and the name Elokim is well known.1
When speaking of the different names of G‑d, our Sages2 quote G‑d as saying, “I am called according to My actions,” i.e., each of the different names reflects the manner in which a given Divine attribute manifests and expresses itself.
In a more general sense, Chassidus differentiates between G‑d’s name Havayah, which it identifies with G‑dliness of an utterly transcendent nature, and His name Elokim, which it identifies with the G‑dliness that permeates the world, bringing it into being and granting it life.
דְּשֵׁם אֱלֹקִים הוּא מְקוֹר הַהִתְחַלְּקוּת
The name Elokim is the source of differentiation in creation,
וְלָכֵן נֶאֱמַר בְּשֵׁם אֱלֹקִים לְשׁוֹן רַבִּים
for which reason it appears in the plural form,
The singular form for this name of G‑d is אֱלֹקַה, Elokah. However, far more frequently, the Tanach and our prayers use the term אֱלֹקִים, Elokim.
כְּמוֹ אֱלֹקִים קְדוֹשִׁים הוּא אֲשֶׁר נִגְלוּ אֵלָיו הָאֱלֹקִים,
for example,3 Elokim kedoshim hu (“He is a Holy G‑d”), and4 asher niglu eilav HaElokim (“G‑d was revealed to him”).
In these verses, the adjectives and verbs used in connection with G‑d’s name Elokim employ a plural form.
וְלִכְאוֹרָה מַה שַּׁיָּךְ בֵּאלֹקוּת רַבִּים חַס וְשָׁלוֹם.
The question, however, arises: How is it possible to ascribe, Heaven forbid, plurality to G‑d?
When listing his fundamental principles of faith, Rambam mentions G‑d’s oneness as the second principle.5 The oneness of G‑d is so fundamental to faith because the very definition of G‑d is that He is True Existence. Now, there cannot be two entities that are True Existence. As such, the concept of plurality is antithetical to the very definition of G‑d.
Moreover, as Rambam explains there, that oneness cannot be compounded, because a union of two entities is not true oneness. Since the entities are fundamentally distinct, even when they are combined, their differences are apparent.
אַךְ הָעִנְיָן הוּא
The concept can be explained as follows:
דֵּאלֹקִים הוּא בְּחִינַת הַכֹּחַ וְהַחַיּוּת הָאֱלֹקִי
The name Elokim refers to the Divine power and vitality
שֶׁנִּמְשָׁךְ בַּנִּבְרָאִים לְהַוּוֹתָם וּלְהַחֲיוֹתָם כוּ',
that is drawn down to created beings to bring them into existence and give them life.
וְיֵשׁ רִבּוּי כֹּחוֹת אֱלֹקִיִּים הַמְהַוֶּה וּמְחַיֶּה רִבּוּי הַנִּבְרָאִים כוּ'.
There are many expressions of Divine power that bring into existence and give life to the multitude of created beings.
וּכְמוֹ שֶׁאָנוּ רוֹאִים לְמַטָּה בַּנִּבְרָאִים
As we see, the created beings in the physical world here below6
שֶׁיֵּשׁ בָּהֶם רִבּוּי הַהִתְחַלְּקוּת מְאֹד
are characterized by extensive particularization.
וּכְמוֹ שֶׁכָּתוּב מָה רַבּוּ מַעֲשֶׂיךָ הוי'
Thus, King David exclaimed,7 “How manifold are Your works, O G‑d,”
שֶׁיֵּשׁ רִבּוּי מִינֵי נִבְרָאִים,
marveling in wonderment at the multitude of types of created beings.
וּבְדֶרֶךְ כְּלָל נֶחְלָק לְד' מִינִים דּוֹמֵם צוֹמֵחַ חַי מְדַבֵּר
Generally speaking, the created beings are divided into four broad categories: inanimate matter, plants, animals, and humans.
וּבְדֶרֶךְ פְּרָט יֵשׁ בְּכָל אֶחָד רִבּוּי פְּרָטִים,
More particularly, each of these categories contains many individual elements.
שֶׁיֵּשׁ כַּמָּה מִינֵי דוֹמֵם
For example, there are many different types of inanimate objects,
מִן אֲבָנִים פְּשׁוּטִים עַד אֲבָנִים טוֹבִים הַמְּאִירִים,
ranging from simple stones to glittering precious gems.
וְכֵן יֵשׁ רִבּוּי מִינֵי צוֹמֵחַ עֲשָׂבִים וּדְשָׁאִים וּתְבוּאוֹת וּפֵרוֹת
So too, there is broad diversity within the plant kingdom — herbs, grasses, grains and fruits.
וְרִבּוּי מִינִים בְּמִין הַבַּעֲלֵי חַיִּים,
Likewise, there are numerous species in the animal kingdom.
וְכֵן בְּמִין הַמְדַבֵּר יֵשׁ רִבּוּי פְּרָטִים מְאֹד
In the human race as well, there is a great degree of variation,
שֶׁכָּל אֶחָד וְאֶחָד חָלוּק זֶה מִזֶּה
for every person is different from another,
וְכַמַּאֲמָר אֵין דֵּעוֹתֵיהֶם שָׁווֹת כוּ',
as our Sages said,8 “Their minds are not the same.”
וְכָל זֶה בַּנִּבְרָאִים שֶׁלְּמַטָּה.
All this manifold variation exists among the created beings of this world.9
וּלְמַעְלָה יֵשׁ עוֹד רִבּוּי יוֹתֵר,
In the spiritual worlds above, there is even greater multiplicity.
The Rebbe Rashab proceeds to illustrate the diversity that characterizes the spiritual realms.
כְּמוֹ בְּמַלְאָכִים עֶלְיוֹנִים שֶׁהֵן בִּבְחִינַת רִבּוּי עַד אֵין שִׁעוּר כוּ'
The heavenly angels, for example, are numerous beyond measure,
וַחֲלוּקִים זֶה מִזֶּה בְּמַעֲלַת וּמַדְרֵגַת הָרוּחָנִיּוּת שֶׁלָּהֶם.
each distinguished from one another by their individual spiritual qualities and levels.
דִּבְמַלְאָכִים בִּלְתִּי הַחִלּוּק בְּמַדְרֵגָתָן
For regarding angels, if not for their differences in level,10
אֵינוֹ שַׁיָּךְ בָּהֶם הִתְחַלְּקוּת כוּ'.
there would be nothing to distinguish one from another.11
דְּבַנִּבְרָאִים שֶׁלְּמַטָּה
With regard to the created beings in the physical world,
הַגּוּף שֶׁלָּהֶם שֶׁנִּתְפָּס בְּגֶדֶר מָקוֹם הוּא הַמְחַלְּקָם,
it is their bodies, which are measurable in terms of space, that separate and distinguish them because no two entities can exist in the same space.
אֲבָל בְּמַלְאָכִים שֶׁהַגּוּף שֶׁלָּהֶם אֵינוֹ בְּגֶדֶר מָקוֹם מַמָּשׁ
However, the bodies of angels bear no relation to the dimension of space as we know it.
וְאִם כֵּן מִי הוּא הַמְחַלְּקֵם לִהְיוֹת שְׁנַיִם כוּ'.
If so, what separates them?
אֶלָּא שֶׁהַהִתְחַלְּקוּת בְּמַדְרֵגוֹת הָרוּחָנִיּוּת שֶׁלָּהֶם זֶהוּ הַמְחַלְּקֵם כוּ'.
In resolution, it is the variations in their spiritual levels that distinguish them, i.e., the distinctions between the angels are entirely abstract and spiritual.
After making that statement, the Rebbe Rashab proceeds to explain that it can be said that there is also an abstract spatial frame of reference in which the angels are distinguished from each other.
(וְיֵשׁ לוֹמַר דִּבְחִינַת מָקוֹם יֵשׁ גַּם בְּעוֹלָמוֹת עֶלְיוֹנִים הָרוּחָנִיִּים
{It is possible to say that there is a form of “space” in the lofty spiritual worlds as well.
וְכַיָּדוּעַ דְּשֹׁרֶשׁ וּמְקוֹר הַמָּקוֹם הוּא בְּחִינַת מַלְכוּת דַּאֲצִילוּת,
As is well-known,12 the spiritual root and source of space is Malchus of Atzilus.
וְאִם כֵּן יֵשׁ בְּחִינַת מָקוֹם בְּעוֹלָמוֹת בְּרִיאָה יְצִירָה עֲשִׂיָּה.
Hence, there is also a form of space in the lower worlds of Beriah, Yetzirah and Asiyah that derives from Malchus of Atzilus.
וּכְשֵׁם שֶׁהַמָּקוֹם דִּלְמַטָּה נִתְפָּס בְּגֶדֶר הַגְּבוּל
Just as “space” in this physical world is defined in terms of an object’s boundaries or limitations —
לְפִי אֹפֶן הַגְּבוּל דַּעֲשִׂיָּה הַגַּשְׁמִיּוּת שֶׁהוּא גְבוּל מַמָּשׁ,
according to the limitations that exist in the physical world of Asiyah, i.e., actual, physical limitation —
כְּמוֹ כֵן הַמָּקוֹם שֶׁלְּמַעְלָה
so too, “space” in the spiritual worlds,13
כְּמוֹ בְּעוֹלַם הַיְצִירָה
as, for example, in the world of Yetzirah,14
נִתְפָּס גַּם כֵּן בְּגֶדֶר גְּבוּל לְפִי אֹפֶן הַגְּבוּל דִּיצִירָה כוּ'.
is also determined by the nature of “limitation” in the world of Yetzirah.
By definition, a spiritual conception of space is beyond our comprehension. We know things as they exist in our material world. We cannot grasp the nature of a realm of being above that world. Nevertheless, to offer somewhat of an analogy, try to picture the “space” of an intellectual concept. Then try to picture the spatial differences that separate one intellectual concept from another.
וְאִם כֵּן
As a result,
גּוּפוֹת הַמַּלְאָכִים
the bodies of the angels,15
הֲגַם שֶׁהֵם מֵהַיְסוֹדוֹת הַדַּקִּים שֶׁהֵן אֵשׁ וְרוּחַ,
although they are composed of the more subtle elements of Fire and Air —
וּמַה גַּם בְּחִינַת אֵשׁ וְרוּחַ דִּיצִירָה
moreover, of the rarefied and abstract Fire and Air of Yetzirah —
I.e., we are not speaking about fire and air as they exist in our physical world, but as they exist in a spiritual state.
מִכָּל מָקוֹם הֲרֵי הוּא נִתְפָּס בְּגֶדֶר מָקוֹם דְּשָׁם כוּ'.
they are nevertheless bound by the limitations of space insofar as it exists in those realms.
(כִּי גַם אֵשׁ וְרוּחַ נִתְפָּס לְמַטָּה בְּגֶדֶר מָקוֹם,
(Fire and air in this world fall within the definition of “space.”
כִּי הָרוּחַ יֵשׁ לוֹ שֶׁטַח.
Air occupies space.
וּכְמוֹ כֵן הָאֵשׁ נִתְפָּס בְּמָקוֹם,
Similarly, fire is bound by space,
וּכְמוֹ הַבָּרָק
for example, a lightning flash,
שֶׁנִּרְאֶה הָאֵשׁ בְּשֶׁטַח מָקוֹם כוּ',
in which the fire is seen within the confines of a specific area.
וְכֵן גַּם הָאֵשׁ הַיְסוֹדִי הַיְנוּ גַּלְגַּל הָאֵשׁ הוּא בְּגֶדֶר מָקוֹם כוּ')
Similarly, elemental fire, i.e., the sphere of fire,16 is bound by space. True, this elemental fire is of a totally different nature than fire as we know it. Nevertheless, it does occupy space.)
וְאִם כֵּן יֵשׁ לוֹמַר דְּגוּפָם מְחַלְּקָם כוּ',
Hence, it is possible to say that the very “bodies” of the angels differentiate one from another.
וּמִכָּל מָקוֹם זֹאת וַדַּאי שֶׁהֵם מְחֻלָּקִים מִצַּד מַעֲלַת וּמַדְרֵגַת רוּחָנִיּוּתָם כוּ'.)
Nevertheless, i.e., regardless of the distinctions resulting from their “bodies,” angels are surely distinguished from each other by their varying spiritual qualities.}17
וּכְמוֹ כֵן בַּנִּבְרָאִים שֶׁלְּמַטָּה
Similarly, the created beings of this world are distinguished from one another.
דִּלְבַד זֹאת שֶׁהֵן מְחֻלָּקִים בְּגוּפִים מְחֻלָּקִים
Not only are they differentiated by their distinct bodies,
הֲרֵי הֵם מְחֻלָּקִים מִצַּד הַחַיּוּת שֶׁבָּהֶם
they are also differentiated by the nature of the life-force within them.
שֶׁבְּכָל אֶחָד וְאֶחָד יֵשׁ חַיּוּת מְיֻחָד מִזּוּלָתוֹ.
Each and every created being has a unique life-force, distinct from any other being.
וְזֶהוּ עִנְיַן חִלּוּקֵי הַקְּרִיאוֹת שֵׁמוֹת
This accounts for the different names with which they are called,
שֶׁיֵּשׁ לְכָל אֶחָד וְאֶחָד שֵׁם מְיֻחָד.
for each created being possesses its own individual name.18
(וְגַם בְּבַעֲלֵי חַיִּים
(Even among animals,
אַף גַּם בְּמִין אֶחָד בִּפְרָטֵי הַנִּמְצָאִים שֶׁבּוֹ
within individual species there are different types,
כְּמוֹ בְּמִין הָאַרְיֵה אוֹ הַשּׁוֹר כוּ',
for example, there are many types of lions in the lion species and oxen in the ox species.
וַדַּאי יֵשׁ לְכָל אֶחָד וְאֶחָד צֵרוּף מְיֻחָד הַמְחַיֶּה אוֹתוֹ כוּ'.)
Each and every one of them certainly has its own individual combination of letters which endow it with life.)
G‑d created the world through speech, via the Ten Utterances of Creation, beginning,19 “Let there be light.” In the human realm, we relate to entities outside of ourselves through speech. There is nothing outside of G‑d. However, speech is used as an analogy for creation because it is through such speech that He brings into being a world that feels separate and distinct from Him.20
The letters of these utterances convey the life-force for every entity they bring into being. Although every particular entity is not mentioned in these Ten Utterances, through a unique mystic pattern, the letters of these utterances go through permutations until the letters are configured into the name of a given entity in the Holy Tongue. The name of any created being is the means through which it is brought into being and granted vitality.
וְיָדוּעַ דְּהַשֵּׁם הוּא הַחַיּוּת,
It is known that the name of an entity constitutes its life-force,
וְהַיְנוּ שֶׁהַצֵּרוּפֵי אוֹתִיּוֹת הַשֵּׁם
i.e., the combination of the letters of its name
הֵם הַמְחַיִּים אֶת הַנִּבְרָא הַהוּא כוּ'.
endow that created being with life.18
וּמִשּׁוּם זֶה יָדַע אָדָם הָרִאשׁוֹן לִקְרוֹא שֵׁמוֹת לְכָל הַבְּהֵמָה וְהַחַיָּה כוּ',
It is for this reason that Adam, the first man, knew how to name all of the domestic and wild animals.21
שֶׁזֶּהוּ מִפְּנֵי שֶׁיָּדַע שֹׁרֶשׁ וּמְקוֹר חַיּוּתָם
He was able to name them because he knew the root and source of their life-force,
שֶׁהֵם הַצֵּרוּפֵי אוֹתִיּוֹת הַמְחַיִּים אוֹתוֹ כוּ'
i.e., the combination of letters that endow them with life,
וּכְמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר.
as discussed elsewhere.22
וְהַצֵּרוּפִים הָאֵלֶּה הֵם הַנִּמְשָׁכִים מִשֵּׁם אֱלֹקִים,
These different combinations are derived from G‑d’s name Elokim,
וְכַיָּדוּעַ דֵּאלֹקִים הוּא בְּחִינַת עוֹלַם הַדִּבּוּר
for, as is well known, that name of G‑d represents the “world of speech.”
G‑d’s name Elokim is identified with the sefirah of Malchus, which in turn is identified with the letters of G‑d’s speech. These letters serve as the lifeforce of all the created beings of this world.
וְלָכֵן נִקְרָא עִיר אֱלֹקֵינוּ כוּ',
Accordingly, the source for the manifold and diversified created universe is called “the city of Elokeinu,”23
כַּיָּדוּעַ וּמְבֹאָר בְּמָקוֹם אַחֵר.
as is well known, and discussed elsewhere.24
וְרִבּוּי הַצֵּרוּפִים דְּאוֹתִיּוֹת הַדִּבּוּר דְּשֵׁם אֱלֹקִים
It is referred to in this manner because the many combinations of the letters of speech stemming from the name Elokim
הֵם הֵמָּה רִבּוּי הַכֹּחוֹת הָאֱלֹקִיִּים הַמְהַוִּים וּמְחַיִּים רִבּוּי הַנִּבְרָאִים
are the multitude of G‑dly powers which bring into being and vitalize the many created beings.
שֶׁהֵם מְחֻלָּקִים זֶה מִזֶּה מִצַּד הִתְחַלְּקוּת הַחַיּוּת
Each created being differs from another because the life-force that endows each one with vitality is distinct
שֶׁהֵם הַצֵּרוּפִים
i.e., each one’s name has a different combination of letters,
שֶׁכָּל אֶחָד מִתְהַוֶּה מִצֵּרוּף וְחַיּוּת מְיֻחָד כוּ'.
for every created being is brought into existence by a unique combination of letters of Divine speech, each one representing a different life-force.
וְהִנֵּה כָּל זֶה בְּשֵׁם אֱלֹקִים,
Now, all of these variations have their source in G‑d’s name Elokim.
אֲבָל בְּשֵׁם הוי' כְּתִיב הוי' אֶחָד,
By contrast, concerning the name Havayah, it is written,25 “Havayah is One,”
שֶׁלְּמַעְלָה מִבְּחִינַת הִתְחַלְּקוּת.
reflecting a unity which transcends the concept of division.
דְּדַוְקָא בְּשֵׁם אֱלֹקִים שֶׁהוּא הַמָּקוֹר הַמְהַוֶּה אֶת הַנִּבְרָאִים בְּפֹעַל
The distinction into different expressions of Divine energy is relevant only regarding G‑d’s name Elokim, for it is the source which actually brings the created beings into existence.
וּכְמוֹ שֶׁכָּתוּב בְּרֵאשִׁית בָּרָא אֱלֹקִים
Thus, the verse describing creation,26 “In the beginning G‑d created,” refers to G‑d using the name Elokim.
שֶׁהוּא בְּחִינַת כֹּחַ הַפּוֹעֵל בַּנִּפְעָל
That name of G‑d is the activating force present within the world that is brought into being.
שַׁיָּךְ שֵׁם בְּחִינַת הִתְחַלְּקוּת הַצֵּרוּפִים לְהַוּוֹת וּלְהַחֲיוֹת כוּ'.
With regard to this Divine source, it is relevant to speak of different combinations of letters to bring the created beings into existence and endow them with vitality.
אֲבָל שֵׁם הוי' שֶׁאֵינוֹ בְּגֶדֶר מָקוֹר לָעוֹלָמוֹת,
The name Havayah, however, is above serving as a direct source of the worlds’ existence.
That name reflects G‑dliness as it exists above any other conception of existence. There is nothing else but Him. For this reason,
וְכַיָּדוּעַ דְּמִשֵּׁם הוי' לֹא הָיָה אֶפְשָׁר לִהְיוֹת הִתְהַוּוּת הַנִּבְרָאִים בְּפֹעַל
as is well known,27 the actual creation could not take place directly from the name Havayah,
כִּי אִם עַל יְדֵי שֵׁם אֱלֹקִים דַּוְקָא,
but only by means of the name Elokim.
וְלָזֹאת הַשֵּׁם הוי' הוּא לְמַעְלָה מִבְּחִינַת הִתְחַלְּקוּת
Therefore, the name Havayah is beyond differentiation,
וְהוּא בְּחִינַת הוי' אֶחָד כוּ'.
as in the declaration,28 “Havayah is one....”
קִצּוּר.
Summary:
בַּנִּבְרָאִים דִּלְמַטָּה וְכָל שֶׁכֵּן דִּלְמַעְלָה רִבּוּי הַהִתְחַלְּקוּת,
There is great differentiation among the created beings of this world, and even more so in the worlds above,
מִצַּד מְקוֹמָם וּמִצַּד מַדְרֵגָתָם,
based on the created beings’ boundaries brought about by the limitations of space and their spiritual level.
נִמְשָׁךְ מִשֵּׁם אֱלֹקִים.
These differences derive from G‑d’s name Elokim, the Divine name identified with the life-force for nature and created existence.
שֵׁם הוי' לְמַעְלָה מֵהִתְחַלְּקוּת.
By contrast, G‑d’s name Havayah transcends differentiation, reflecting transcendent G‑dliness.
